Made available in DSpace on 2015-05-14T12:11:41Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 304402 bytes, checksum: 5a880ea07d3a69a63837233f4f3d5e60 (MD5) Previous issue date: 2011-04-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The objective of this dissertation is to analyze how compassion can be a way of negation the Will, causing all the suffering in the world. The present research was not limited to reading the main work of Schopenhauer, The World as Will and Representation, which the construction of Chapter I is based on, considering that chapter presents the world as Will and Representation, a recurrent subject throughout the Schopenhauer´s work, but it also estimated reading his texts On the Freedom of the Will, as well as On the Basis of Morality, in order to substantiate the chapters II and III, which focus on the ties of the individual and freedom of Will, and morality of compassion as a way to negation the Will. We do not intend to indicate the best way of living a less miserable life - as well as it was not Schopenhauer´s interest -, we do not intend to judge what is the best way out, neither the one of the hero who accepts life with all its woes nor the one of the ascetics, who renounce their own body, thus negating the objectification of Will. Our goal is to analyze compassion, moral foundation of Schopenhauer as a way to negation the Will. / A proposta dessa investigação é analisar como a compaixão pode ser uma via de negação da Vontade, causadora de todo o sofrimento que há no mundo. A presente pesquisa não se limitou à leitura da obra principal de Schopenhauer, O mundo como vontade e como representação, na qual se fundamenta a construção do capítulo I, considerando que ali se faz uma apresentação do mundo como Vontade e como representação, tema recorrente em toda a obra schopenhaueriana, mas também estimou a leitura de seus textos Sobre a liberdade da Vontade, bem como Sobre o fundamento da moral, no intuito de fundamentar os capítulos II e III, que versam sobre as amarras do indivíduo e a liberdade da Vontade, e a moral da compaixão como via de negação da Vontade. O nosso problema não é, assim como também não foi o interesse de Schopenhauer, apontar qual o melhor caminho a ser seguido para uma vida menos desgraçada, não é julgar qual é a melhor saída, se a de herói, que aceita a vida com todos os seus infortúnios ou a de asceta, que abnega o próprio corpo, negando assim a objetivação da Vontade. Nosso objetivo é analisar a compaixão, fundamento da moral schopenhaueriana, como uma via de negação da Vontade.

Made available in DSpace on 2015-05-14T12:11:44Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 857767 bytes, checksum: 83cab66a8a2d722bb35fba4098c8ddb4 (MD5) Previous issue date: 2012-05-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation intends to analyze the notions of freedom and desire in Kant's moral philosophy. The philosopher defends the institution of a universal principle, capable of limiting human impulses, since, in virtue of natural necessity, the subject is not strong enough to escape the traps of the inclinations. Kant proposes to the moral a pure practical reason, which enables the application of theory to practice in the role of freedom of the transcendental subject of think and act. The autonomous subject, by the relationship between good will and freedom, creates its own laws, while respects it and obeys mandatory under the duty (Solen), which is a priori concept, as a fact of reason. The reason is therefore responsible for the moral assumptions that are: freedom, immortality and God, ideas that represent the supreme good, and by the imperatives, determine moral action. Another perspective of this study extends the exposure of the consequences of Kant's philosophy and the criticism of modern and contemporary thinkers to his thought, which proposals appear for a new concept of morality that answer current issues of society. / Esta dissertação pretende analisar as noções de liberdade e vontade na filosofia moral de Kant. O filósofo defende a instituição de um princípio universal, capaz de limitar os impulsos humanos, uma vez que, em virtudes das necessidades naturais, o sujeito não tem força suficiente para escapar das armadilhas das inclinações. Kant propõe para a moral uma razão pura prática, que possibilita a aplicação da teoria à prática em função da liberdade do sujeito transcendental de pensar e agir. O sujeito autônomo, mediante a relação entre a boa vontade e a liberdade, cria suas próprias leis, ao mesmo tempo em que as respeita e obedece obrigatoriamente por força do dever (Solen), que é um conceito a priori, como um fato da razão. A razão é, portanto, responsável pelos pressupostos da moral que são: liberdade, imortalidade e Deus, ideias que representam o bem supremo e, por meio dos imperativos, determinam a ação moral. Outra perspectiva deste estudo se estende à exposição dos desdobramentos da filosofia de Kant e às críticas dos pensadores modernos e contemporâneos ao seu pensamento, as quais suscitaram propostas para um novo conceito de moralidade que atendam as questões atuais da sociedade.

Made available in DSpace on 2015-05-14T12:12:01Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 3464360 bytes, checksum: 737d3cdafa0204cb748e1aab1b6be0ae (MD5) Previous issue date: 2010-10-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis aims to show that there is a Descartes s moral theory, although he did not leave a particular work on the subject. The Cartesian morality is scattered in his writings, but his last book, The Passions of the Soul, is the one which concentrates most of its contents. To conduct this study, we utilized as a working tool the genetic-historical method, that allowed us to do a genealogical study of the Philosopher's moral, taking as genesis the moral seeds planted in the Cartesian's soil , in the development of the young Descartes, in the Jesuit college of La Flèche. Among the philosophical subjects studied were Aristotle's and Thomas Aquinas' moral. In the study of Latin literature, the students toured works of Cicero and Seneca, in which the rich teachings of the stoic doctrine were present. We also examined the early writings of the Philosopher, left in the form of manuscripts, where there are records of his first thoughts on morals, under the designation of wisdom, forming a group with the sciences. In this genealogical trajectory of his moral, we investigated his first book published, Discourse on Method, in which are the maxims of his provisional morality and the Preface-Letter of the book Principia Philosophiae's french translation, in which Descartes speaks of the highest and most perfect moral system. As a last milestone on the genealogical course traversed, we examined the letters on morals written by the Philosopher to his disciples Princess Elisabeth of Bohemia, Chanut, France's ambassador in Sweden, and Queen Christina of Sweden. It was based on the themes on morals in these letters, deeply studied by Descartes, that was drafted the Traité des Passions (The Passions of the Soul). Without these letters, probably there would be no Traité and we certainly would not speak today of a Cartesian morality. The Cartesian morality is not a preceitual nor a theological one. It is an elevated content moral, a contentment of the mind kind of moral for the man who makes use of his free will, whose acts are the fruit of the agreement established between the intellect and the will. This moral revolves around the virtue of generosity, queen of all virtues, which magnifies the man and make him sympathetic in living with other men. The man in the Cartesian morality recognizes himself as part of the universe and of Earth particularly, that with him make a whole. / Esta tese tem por objetivo mostrar que há uma moral em Descartes, embora ele não tenha deixado uma obra específica sobre o assunto. A moral cartesiana encontra-se dispersa em seus escritos, mas é em seu último livro As Paixões da Alma que se concentra a maior parte de seu conteúdo. Para a realização da pesquisa, foi tomado por instrumento de trabalho o método genético-histórico que permitiu que se fizesse um estudo genealógico da moral do Filósofo, tomando como gênese as sementes morais plantadas no solo cartesiano , no período de formação do jovem Descartes, no colégio dos jesuítas de La Flèche. Entre as disciplinas filosóficas estudadas, encontravam-se a moral de Aristóteles e de Tomás de Aquino. No estudo da literatura latina, os alunos percorriam obras de Cícero e de Sêneca, onde se fazia presente a moral estoica de ricos ensinamentos. Foram também pesquisados os primeiros escritos do Filósofo, deixados sob a forma de manuscritos, em que se encontram registros de seus primeiros pensamentos sobre a moral, sob a denominação de sabedoria, compondo um conjunto com as ciências. Nesse percurso genealógico de sua moral, foram investigadas sua primeira obra publicada Discurso do Método, onde estão contidas as máximas de sua moral por provisão, e a Carta-prefácio da tradução francesa do livro Principia Philosophiae em que Descartes fala da mais elevada e da mais perfeita moral. Como último marco no caminho genealógico perseguido, foram examinadas as cartas sobre a moral escritas pelo Filósofo a seus discípulos: a princesa Elisabeth da Boêmia, Chanut, o embaixador da França na Suécia e a rainha Christina da Suécia. Foi a partir dos temas sobre a moral, presentes nessas cartas profundamente estudados por Descartes, que foi elaborado o Tratado das Paixões ou As Paixões da Alma. Sem essas cartas, provavelmente, não existiria o Tratado e, certamente, não se poderia falar de uma moral em Descartes. A moral cartesiana não é uma moral preceitual nem uma teologia moral. É uma moral de elevado conteúdo, uma moral do contentamento do espírito, do homem que conta com o livre-arbítrio, cujo agir é o fruto do acordo que se estabelece entre o entendimento e a vontade. Esta moral gravita em torno da virtude da generosidade, rainha de todas as virtudes, que engrandece o homem e o torna solidário no convívio com os outros homens. O homem da moral cartesiana reconhece-se fazendo parte do universo e, particularmente, do planeta Terra que com ele compõem um todo.

Made available in DSpace on 2015-05-14T12:42:40Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 3254611 bytes, checksum: 94363ecb7624374f568a487aaf63fd6b (MD5) Previous issue date: 2012-03-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research aimed at investigating the role of the metaphor in the political corruption conceptualization in the journalistic blog and cartoon genres. We intended, particularly, to identify, describe and analyze the conceptual metaphors (identified through written and/or visual language) used to conceptualize the political corruption in the text genres considered in the research. The central hypothesis was that the political corruption conceptualization in the corpus could be analyzed from a set of metaphors postulated to morality by Lakoff and Johnson (1999) and Lakoff (2002), so that we could understand corruption as a practice related to the domain of immorality. The research corpus consisted of news from different political journalistic blogs and of cartoons, both related to the theme of political corruption in Brazil. The basis of the theoretical framework was the notion of Conceptual Metaphor, developed by authors such as Lakoff and Johnson (1980, 1999, 2003 [1980]), Lakoff (2006) and Kovecses (2002); the studies about morality proposed, particularly, by Lakoff and Johnson (1999) and Lakoff (2002) in the Conceptual Metaphor Theory. At analyzing the data, carried out qualitatively and interpretatively, we examined the linguistic and visual aspects of conceptual metaphors used to conceptualize corruption in the texts. The metaphorical mappings were understood from three metaphors related to the morality domain, such as, Moral Purity/Cleanliness, Moral Health and Moral Strength. From the Moral Purity/Cleanliness metaphor, we investigated the occurrence of the metaphor CORRUPTION IS DIRTINESS, in which the corruption was conceptualized from the elements in the DIRTINESS domain, e.g. waste and mud, characterized as potentially contaminating and able to raise reaction as disgust. The Moral Health metaphor allowed us to map it as CORRUPTION IS DISEASE, in which corruption was seen as a disease state that attacked its agents and also the entities affected. Its dangerousness was related, particularly, to its contagious feature. From the foreseen mapping in the complex Moral Strength metaphor, the corruption was related to the verticality domain, being associated to the special inferiority position (DOWN). Besides that, it was also represented from the notions of weakness and unbalance in a way of fall or decline. / O presente trabalho visou investigar o papel da metáfora na conceptualização da corrupção política nos gêneros textuais blog jornalístico e charge. Nesse sentido, tencionamos, em particular, identificar, descrever e analisar as metáforas conceptuais (depreendidas através de sua instanciação linguística e/ou visual) utilizadas para conceptualizar a corrupção política nos gêneros textuais em foco. Aventamos como hipótese central a ideia de que a conceptualização da corrupção política no corpus em estudo podia ser analisada a partir do conjunto de metáforas postuladas para a moralidade por Lakoff e Johnson (1999) e Lakoff (2002), na medida em que compreendêssemos a corrupção enquanto prática circunscrita ao domínio correlato da imoralidade. O corpus da pesquisa consistiu em notícias extraídas de diferentes blogs jornalísticos de editoria política, bem como textos de charge, tematizando, ambos os gêneros, a corrupção política no Brasil. Relativamente ao referencial teóricometodológico, pautamo-nos na noção de metáfora conceptual, desenvolvida por autores como Lakoff e Johnson (1980, 1999, 2003 [1980]), Lakoff (2006) e Kovecses (2002), bem como nos estudos sobre a moralidade, empreendidos, sobremodo, por Lakoff e Johnson (1999) e Lakoff (2002), no interior da Teoria da Metáfora Conceptual. Na etapa de análise dos dados, realizada sob um enfoque qualitativo-interpretativo, procedemos ao exame das instanciações linguísticas e visuais de metáforas conceptuais empregadas para conceptualizar a corrupção nos textos selecionados. Tais mapeamentos metafóricos foram depreendidos a partir de três metáforas atinentes ao domínio moralidade, quais sejam, Pureza/Limpeza Moral, Saúde Moral e Força Moral. A partir da metáfora da Pureza/Limpeza Moral, investigamos a realização da metáfora CORRUPÇÃO É SUJEIRA, segundo a qual a corrupção foi conceptualizada a partir de elementos destacados do domínio-fonte SUJEIRA, a exemplo de lixo, lama e dejetos, sendo caracterizada como algo potencialmente contaminante e capaz de suscitar reações como o nojo. A metáfora da Saúde Moral facultou-nos estipular o mapeamento CORRUPÇÃO É DOENÇA, a partir do qual a corrupção foi vista como um quadro afeccioso que acometia tanto os seus agentes quanto as entidades por ela afetadas, e cuja periculosidade decorria, sobremaneira, de seu caráter contagioso. Por fim, a partir dos mapeamentos previstos na metáfora complexa da Força Moral, a corrupção foi correlacionada ao domínio da verticalidade, sendo associada a uma posição de inferioridade espacial (PARA BAIXO), além disso, também foi metaforizada a partir das noções de fraqueza e desequilíbrio, sendo representada através de uma trajetória de queda ou declínio.

Orientador: Milton Carlos Costa / Banca: Paulo Alves / Banca: Reinéro Antônio Lérias / Banca: Célia Reis Camargo / Banca: Ricardo Gião Bortolotti / Resumo: O presente trabalho discute a criação, estruturação e desdobramentos do Movimento de Ética e Cidadania da cidade paranaense de Ponta Grossa tendo como referencial historiográfico a nova história política e sua relação com o estudo do tempo presente. Através do diálogo de historiadores e intelectuais das ciências humanas, a presente tese analisa uma nova modalidade de movimentos sociais, denominada de lutas cívicas nos anos de 1990. Os grupos informais, associações civis, movimentos sociais e outras categorias semelhantes começam a atuar na direção contrária dos discursos institucionais ao invés de se submeterem ao auto-referenciamento dos sistemas, buscando assim iluminar zonas de sombra e silêncio criadas pela complexidade, quase sempre advindas de uma política neoliberal nefasta. A importância de academizar o estudo do movimento ético de Ponta Grossa faz-se necessária na medida em que outras áreas das ciências humanas e sociais, tem se dedicado a uma análise sob matrizes diferentes para viabilizar situações parecidas e então promover mudanças de agendas em âmbitos municipais, estaduais e federais. Partindo do pensamento de J. Habermas acerca do agir comunicativo, uma nova esfera pública e uma democracia deliberativa, o presente trabalho quer aprofundar questões acerca da moralidade pública no Brasil e seus mecanismos administrativos e culturais. A ampliação dessas discussões tem se intensificado a cada dia e as questões correlatas ao campo historiográfico começam a despontar nos últimos anos como uma possibilidade exemplar de categorias historiográfica. Discorrendo sobre a trajetória populista do Ex-Prefeito Jocelito Canto e as práticas clientelistas e mandonistas ainda mantidas na estrutura organizacional de nosso país, o trabalho procurou entender a resistência da engenharia política proposta ...(Resumo completo, clicar acesso eletrônico abaixo) / Abstract: The work aims to discuss creation, organization and all aspects of ethics and citizenship movement in Ponta Grossa, state of Paraná, having as a historical reference the new political history and its relation as well as the study of present times. This thesis analyses a new kind of social movements named civic fights in the 1990's, throughout dialogues among historians and intellectual people of human sciences. Informal groups, civil associations and other categories start acting facing institucional speeches instead of submitting to self-reference of the systems, seeking for lightening darkness and silence created by complexity of an evil neoliberal policy. The importance of making in an academic study of this ethical movement in Ponta Grossa, is necessary considering that other areas of human points of view to make possible similar situations and then promote scheduled changes at municipal, stated and Federal levels. From J. Habermas' thought about communicative acting, a new public sphere and a deliberative democracy, this work discusses in a deeper way its administrative and cultural mechanisms. Such discussions have become more intense every day and issues related to the history field start to arise in the last years as an example of historic studies. By discussing the former mayor Jocelito Canto's popular trajectory, and its mandatory practice still kept in the organizational structure in our country, this work tried to understand the endurance of the political engineering proposed... (Complete abstract, click electronic access below). / Doutor

Made available in DSpace on 2014-12-17T15:12:12Z (GMT). No. of bitstreams: 1 CatarinaR_DISSERT.pdf: 573602 bytes, checksum: 83caeaada44bac16fdb1463348983765 (MD5) Previous issue date: 2010-06-28 / This work posits a mutual implication between metaphysics and morality in the philosophy of Schopenhauer and seeks to clarify the many nuances that take place in this relation. Each chapter offers a perspective in which the relation between metaphysics and morality can be addressed. Thus, by exposing some important aspects of representation theory of Schopenhauer, we try, in the first chapter, explain the relationship between his idealism and his conception of morality; in the second chapter, the determinism present both in nature and in moral actions, determinism that establishes the relationship between morality and metaphysics through the very notion of a metaphysical nature; in the third chapter, relationship between metaphysics and morality that takes place through the notion of freedom as denial of the previous determinism, freedom possible to the genius, to the saint and to the ascetic. All of these perspectives, however, presuppose the distinction between phenomenon and thing-initself, figuring this distinction as crucial in building of this metaphysic that seeks to protect the moral significance of the world while denying the existence of God / Este trabalho afirma uma m?tua implica??o entre metaf?sica e moralidade na filosofia de Schopenhauer e busca explicitar as diversas nuan?as na qual se d? essa rela??o. Cada cap?tulo apresenta uma perspectiva na qual a rela??o entre metaf?sica e moralidade pode ser abordada. Desse modo, atrav?s da exposi??o de alguns aspectos importantes da teoria da representa??o de Schopenhauer, tentamos, no primeiro cap?tulo, explicitar a rela??o entre seu idealismo e sua concep??o de moralidade; no segundo cap?tulo, o determinismo presente tanto na natureza quanto nas a??es morais estabelece a rela??o entre moralidade e metaf?sica atrav?s da pr?pria no??o de metaf?sica da natureza; no terceiro cap?tulo, a rela??o entre metaf?sica e moralidade se d? atrav?s da no??o de liberdade como nega??o do determinismo anterior, liberdade essa poss?vel ao g?nio, ao santo e ao asceta. Todas essas perspectivas, entretanto, pressup?em a distin??o entre fen?meno e coisa-em-si, figurando tal distin??o como indispens?vel na constru??o dessa metaf?sica que busca resguardar a significa??o moral do mundo ao mesmo tempo em que nega a exist?ncia de Deus

abstract: Health knowledge alone does not appear to lead to sustained healthy behavior, suggesting the need for alternative methods for improving diet. Recent research shows a possible role of moral contexts of food production on diet related behaviors; however no studies have been conducted to specifically explore the relationship between moral constructs and food consumption. This study examined the relationship between fast food consumption and two measures of morality, Moral Foundations Questionnaire (MFQ), specifically harm/care and purity/sanctity foundations, and the Ethical Concern in food choice (EC) questionnaire, which includes animal welfare, environment protection, political values, and religion subscales. The study also examined the association between the measures of morality. 739 participants, primarily female (71.4%) and non-Hispanic Whites (76.5%), completed an online survey that included the MFQ, the EC questionnaire, and a brief fast food screener. Participant's morality scores in relation to their fast food consumption were examined first using bivariate ANOVA analysis and then using logistic regression to control for covariates. The MFQ foundations were compared with the EC subscales using Pearson correlation coefficient. Significant bivariate relationships were seen between fast food consumption and the MFQ's purity/sanctity foundation and EC's religion subscales (p<0.05). However these significant bivariate relationships did not hold after controlling for gender, race, university education, and religion in the logistic regression analysis. The foundations of the MFQ were positively correlated with the subscales for the EC questionnaire (r values ranging from .233-.613 (p<0.01). MFQ's purity/sanctity foundation and EC's religion subscale were the two most highly correlated (r=.613, p<0.01) showing that moral intuitions may be associated with eating decision making. The study did not find significant associations between MFQ or EC scores and fast food consumption. / Dissertation/Thesis / M.S. Nutrition 2013

La recherche présentée s’intéresse à la faisabilité du projet d’un enseignement moral explicite dans les programmes de l’école élémentaire de 2008 à 2013. Le retour de la morale dans les Instructions officielles survient comme un moyen de remédiation à l’affaiblissement des valeurs républicaines dans l’école mais aussi dans la société en général, or ce projet semble empêché par une démocratie couplée à un individualisme croissant. Discipline noble sous la IIIe République, l’enseignement moral a été effacé des programmes dans la seconde moitié du XXe siècle. Réapparu en 2008, nous étudions les conséquences de la rupture dans l’histoire de cet enseignement. Dans les pratiques d’enseignement moral, nous constatons une transformation des valeurs républicaines : liberté, égalité, fraternité et de leurs corollaires : autonomie, neutralité et tolérance réinterrogeant les notions d’autorité, de responsabilité et de respect. Nous relions ces constats à la laïcité et aux enjeux du maintien d’un pluralisme des opinions et des croyances. Nous recherchons également si le corps enseignant et les pratiques pédagogiques soutiennent ce projet d’enseignement. Notre travail de recherche croise l’étude des conditions de faisabilité d’un projet à celle de la mise en œuvre de l’enseignement moral aujourd’hui. Notre approche est historique, philosophique et pédagogique. Le corpus de données est établi à partir de trois sources : des documents d’obligation, des observations en classe et des entretiens menés auprès de professeurs des écoles. La mise en œuvre du projet d’enseignement moral requiert un cadre avec des finalités et des modalités clairement définies ; une formation initiale et continue des enseignants complète, prenant en compte les dimensions de la poiesis et de la praxis. / The research presented focuses on the feasibility of a project of explicit moral education in the curriculum of the elementary school from 2008 to 2013. This project for the reintroduction of morality in the Official Instructions comes as a means to remedy the weakening of republican values within the school itself and in society in general, but the implementation of this project seems to be prevented by a democracy coupled with a growing individualism.Considered as the keystone under the Third Republic, moral education lost its importance during the second half of the twentieth century until the word "moral" was erased in school curriculum. It reappeared suddenly in 2008. We analyze the consequences of the rupture in the history of this teaching. In moral teaching practices, we note the transformation of the republican values : freedom, equality, fraternity and their corollaries : autonomy, neutrality and tolerance re-examining the notions of authority, responsibility and respect. We link these findings to secularism and the challenge of maintaining a pluralism of opinions and beliefs. We are also investigating whether the teaching profession and teaching practices support the implementation of this project.Our research work combines the study of the feasibility of such project with that of the implementation of moral education in classrooms today. Our approach is historical, philosophical and pedagogical. The corpus of data is drawn from three sources : official instructions, classroom observations and interviews with school teachers.The implementation of the moral education project requires a framework with clearly defined aims and modalities ; initial and in-service teacher training, taking into account the dimensions of poiesis and praxis.

Deux conceptions de l’union du bien et du bonheur s’opposent généralement. Selon la première, avoir conscience du bien suffit pour être heureux. Et selon la seconde, avoir conscience du bonheur suffit pour être vertueux. Cette thèse montre qu’il est possible de résoudre cette opposition, par une synthèse de concepts (entre le bien et le bonheur). Pour Kant, il est possible d’unir la vertu (le bien suprême) et le bonheur, c’est-à-dire d’unir la « morale » et la vie naturelle de l’homme. Il s’agit de réaliser la destination « morale » de l’homme. Pour cela, il faut trouver un accord entre le bien suprême et le bonheur. Cela est possible notamment par la paix, qui est pour Kant l’accord entre les hommes, comme but pour l’espèce humaine. Pour Kant, la « morale » doit être pensée de façon transcendantale, et non pas empirique. C’est pourquoi, l’union totale et définitive de la vertu et du bonheur est impossible. Cependant, cet idéal conduit l’homme et la société à une continuelle transformation (un perfectionnement de soi-même), cela en vue de rapprocher les générations futures du but suprême (le souverain bien). / Two conceptions of the union of the good and the happiness generally oppose. According to the first, to be conscious of the good is enough for being happy. And according to the second, to be conscious of the happiness is enough for being virtuous. This thesis shows that it is possible to resolve this opposition, by a synthesis of concepts (between the good and the happiness). For Kant, it is possible to unite the virtue (the supreme good) and the happiness, that is to say to unite the « moral » and the natural life of the man. It is question to realize the « moral » destination of the man. For that, it is necessary to find an agreement between the supreme good and the happiness. It is possible notably by the peace, which is for Kant the agreement between the men, as the purpose for the human race. For Kant, the « moral » must be thought in a transcendental way, and not empirical. That is why, the total and definitive union of the virtue and the happiness is impossible. However, this ideal leads the man and the society to a continual transformation (an improvement of oneself), that is to lead together the futures generations of the supreme purpose (the highest good).

Esta tese busca reconstruir a filosofia da história de Kant a partir de duas perspectivas distintas. A primeira delas é de ordem sistemática e procura mostrar o lugar da filosofia da história no interior do sistema da filosofia crítica kantiana, indicando como Kant justifica (por razões teóricas e práticas) a sua concepção teleológica segundo a qual a história pode ser concebida como um progresso jurídico-político e moral da espécie humana. A segunda perspectiva busca reconstruir como Kant expõe o curso do progresso histórico, indicando que o desenvolvimento cultural, civilizatório e político deve ser entendido como condição preparatória ou facilitadora do progresso moral. / This work intends to reconstruct Kants philosophy of history according to two different perspectives. The first perspective is of systematic order and intends to show the place of Kants philosophy of history inside the system of critical philosophy, showing how Kant justifies (through theoretical and practical reasons) his teleological conception according to which the history can be conceived as a political and moral progress of human species. The second perspective intends to reconstruct how Kant exposes the course of historical progress, suggesting that the cultural, civilizing and political development can be understood as a preparatory condition of the moral progress.